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Full-Text PDF (Author Accepted Manuscript) Rose, A. (2020). Shame-to-cynicism conversion in The Citadel and The House of God. Medical Humanities, 2020, 1-10. https://doi.org/10.1136/medhum-2020-011882 Peer reviewed version License (if available): CC BY-NC Link to published version (if available): 10.1136/medhum-2020-011882 Link to publication record in Explore Bristol Research PDF-document This is the author accepted manuscript (AAM). The final published version (version of record) is available online via BMJ Publishing Group at http://dx.doi.org/10.1136/medhum-2020-011882 . Please refer to any applicable terms of use of the publisher. University of Bristol - Explore Bristol Research General rights This document is made available in accordance with publisher policies. Please cite only the published version using the reference above. Full terms of use are available: http://www.bristol.ac.uk/red/research-policy/pure/user-guides/ebr-terms/ Shame-to-Cynicism Conversion in The Citadel and The House of God This article considers a dynamic conversion process in the relationship between cynicism and shame, as experienced by doctors. Shame develops when medical professionals fail to live up to ideals of practice. Disavowing this shame converts it into a cynicism about the ideals themselves. Although this cynicism proves to be a strategic virtue when accepted as part of a clinician’s emotional toolkit, it is all too frequently pathologized for complicating or problematizing these ideals.1 Pathologizing nascent cynicism produces further shame that extends beyond the original failure of practice to encompass a chagrin about a loss of ideals. This conversion process explains a correlation between the frequently noted cynicism at work in A. J. Cronin’s The Citadel (1937) and Samuel Shem’s The House of God (1978) and the largely ignored moments of shame that mark both novels. In the discussion that follows, I establish the presence of a sociological shame-to- cynicism conversion model that translates across the historical, geographical and structural divide separating the two novels. My choice of these two novels as the illustrations of this model is far from arbitrary: their overwhelming historical influence, on the development of healthcare systems, as contributions to the “hidden curriculum” of healthcare training, and in shaping the conception of the doctor for all participants within healthcare contexts, means that their staging of the shame- to-cynicism conversion may well have wider implications than the mere reading of fiction. While medical education has long been concerned with the effects of cynicism, often in relation to burnout, there is little that considers the effect of its relation to shame, or on the influence both have in the formation of health professionals.2 I offer this work as a prolegomenon to a more detailed genealogy of the shame-cynicism dynamic in fictions and memoirs written by clinicians, in preparation for further interdisciplinary study of its effects in medical education. I begin by establishing the significance of these novels as bildungsroman that have influenced the wider imaginary of practitioner development. Then, I considers how the novels reflect the institutionalization of medical bildung, as theorized by Erving Goffman, paying particular attention to Goffman’s interest in cynicism and shame. Such processes can be linked, I argue, through a shame-to-cynicism conversion, a process modelled on Bonnie Mann’s concept of the shame-to-power conversion, which occurs in the formation of sovereign masculinity. Returning shame-to-cynicism conversion to Goffman’s institutionalization can, I conclude, identify a hitherto unacknowledged relation between institutionality and affect that explains the novels’ lasting appeal to the hidden curriculum in medical training, formation or bildung. The Influence of The Citadel and The House of God A. J. Cronin’s fifth novel, The Citadel, follows its protagonist, Andrew Mason, from his first position as a medical assistant in a Welsh mining village through his work for a Medical Aid, his move to London to advise the Coal and Metalliferous Mines Fatigue Board, then his turn to private practice, and finally his decision to open a cooperative clinic based on the principles of evidence based medicine. One does not need to endorse the popular fiction that it inspired the UK’s National Health Service to admire the novel’s profound influence over the medical profession in the more than eighty years since it was published.3 The medical memoirist, Adam Kay, in his introduction to the 2019 revised edition, calls it “a statement of intent that is still relevant over eighty years later. It’s a warning from history that genuinely changed the future”.4 Certainly, it sold and sold well: 150,000 copies in its first three months, 10,000 each month after that until the end of 1937.5 Its numerous reprints sported the dust jacket quote “One of the 3 or 4 most famous novels of the last twenty years”.6 It was immediately popularized by a film version by King Vidor (1938); further film adaptations followed in Hindi (1971), Bengali (1972) and Telugu (1982), as well as television adaptations in the US (1960), Britain (1960 and 1983) and Italy (1964 and 2003). This success was not without controversy: Sally Dux demonstrates that the proposed Vidor adaptation faced scrutiny from censors in 1937 because of concerns that it might “shake” or “damage” the public’s faith in the medical profession.7 Seamus O’Mahony suggests three reasons for its contemporary success: “a) timing, b) the novel’s accurate portrayal of a dysfunctional medical care system easily recognisable to its readers, and c) Gollancz’s genius for promotion.”8 The novel was canonized for being a timely attack on a dysfunctional medical system, even as it enjoyed financial success and a longevity of influence on the mores of health professionals. In this, it resembles a stylistically quite different novel published some 40 years later: Samuel Shem’s The House of God. Shem’s first novel, The House of God, chronicles Roy Basch’s year-long internship at the House of God (modelled on Shem’s internship at the Beth Israel Hospital in Boston) and his relations with his fellow interns, his mentor (the Fat Man), the Chief Resident and Chief of Medicine and his girlfriend, Berry. Like The Citadel, it has enjoyed significant financial success alongside its longevity as a critical medical bildungsroman: over three million copies have been sold, in some fifty languages. Successive anniversaries, in 1995, 2008 and 2018, have produced a wealth of critical reflections.9 Again, this impact is, perhaps, a matter of timing and of portrayal. The physician and historian of medicine, Kenneth M. Ludmerer, notes that the novel “struck a chord” in the years after its publication that challenged the status quo: “younger doctors loved the book, while older physicians pilloried him for having written it.”10 Like The Citadel, it presented an attack on the system, making “a mockery of the serious, dignified process of transforming a callow medical student into a mature physician.”11 According to Ludmerer, Shem’s account of residency training “accurately portrayed the conditions of residency it satirized, and that the underlying conditions that led to fatigue, burnout and cynicism […] have not substantially changed in the three decades since the appearance of the novel.”12 This by no means comprehensive review of the reception histories for The Citadel and The House of God should impress upon the reader the sway that these novels have had, and continue to have, in shaping a popular imaginary about inherent problems in the medical formation or bildung of doctors, and in contributing to a hidden curriculum, understood to be the unofficial or informal means by which professionals are trained, educated, or socialized. This influence is in no small way related to the way that the novels are positioned as auto-commentary or thinly veiled fictions by trained clinicians (i.e. as individual, “cynical” responses to processes of medical training and practice “authenticated” by insider authors). Both novels have certainly been read as medical Bildungsroman. For Anne Hudson Jones, identifying The House of God as such, the bildungsroman “focuses on the education and maturation of a young man who is set apart by some special gift, such as heightened sensitivity, artistic talent, or remarkable intellectual capacity, while the medical bildungsroman is a specialized version of this subgenre in which a young physician, often but not always an intern or resident, sets out to find his special calling and to master his craft”.13 O’Mahony appeals to this notion of bildung, when describing The Citadel as “the struggle of the idealistic young hero against the medical establishment, which is corrupt, venal, unscientific and self-serving”.14 So too The House of God, albeit with one notable exception: whereas The Citadel took aim at an medical establishment that was “unscientific”, The House of God targeted a medical establishment whose scientism had begun to obstruct patient care. Denis Noble observes that the corruption and venality of The House of God manifests as overt scientism: “medicine then becomes working out what molecular problems are and fixing them”.15 Shem’s emphasis on the need to bring care back into evidence-based medicine presents the mirror image of Cronin’s earlier desire to introduce evidence into medicine to liberate it from quackery. Written on either side of what O’Mahony has elsewhere described as the “Golden Age of Medicine” (roughly 1930 to the mid-1980s), both novels use the bildungsroman as the formal means to launch a social critique of medical establishments characterized by different, even contradictory problems.16 To align the texts more precisely, across their historical divide, we might turn to one concern that they share: the relationship between medical care and profit.
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